Thera 1.51: Godhika,Subahu,Valliya,Uttiya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(51):Godhika,Subahu,Valliya,Uttiya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses Part IV =51. Godhika, Subāhu, Valliya, Uttiya= In the time of our Buddha, these four, companions in a former birth when Kassapa Buddha was on earth, were reborn at Pava1 as the sons of four Malla (king)rājas,2 and there 55 was whole-hearted friendship between them. They went on some embassy to the King at Kapilavatthu. At that time the Lord(Buddha) too had gone there, and was staying in the Banyan Park, where he convinced the Sākiyan rajas by his twin-miracle3 Then the four saw the same and believed. They entered the Monk’s order, and not long after attained arahantship(enlightenment) with thorough mastery of the letter and spirit of the Path(Dhamma). Now after they had received much honour and support from the King and his ministers, they lived in the forest. Then King Bimbisara, when they went to Rājagaha, called on them and invited them to spend the rains, building for each of them a hut, but carelessly omitting to have the huts roofed. So the Theras lived in those huts unsheltered. But at the time of the rains, the god rained not.4 And the king, wondering because of that, remembered his neglect, and had the cluilets thatched with plaster and painted, and held an opening festival, besides giving gifts to the Monk’s order. The Theras did the King the favour of entering, and forthwith attained to the suffusion of universal love. Then from the north and the east arose a great storm-cloud, and just as the Theras emerged from their ecstasy, the rain fell. Then Godhika, aroused by the thunder of the storm, uttered this verse: ---- 51 Vassati devo yathā sugītaɱ|| Channā me kuṭikā sukhā nivātā|| Cittaɱ susamāhitaɱ ca mayhaɱ|| Atha ce patthayasi pavassa devā' ti.|| || ' 51' God rains as it was a melody most sweet. Snug is my little hut, sheltered, well-roofed. The heart of me is firm and at peace. Now an it pleass you to rain, god, rain ! ---- And Subahu: 52 Vassati devo yathā sugītaɱ|| Channā me kuṭikā sukhā nivātā|| Cittaɱ susamāhitaɱ ca kāye|| Atha ce patthayasi pavassa devā' ti.|| || 52 God rains as it was a melody most sweet. Snug is my little hut, sheltered, well-roofed, Well has my mind the body's nature grasped.5 Now as it pleass you to rain, god, rain! ---- And Valliya: 53 Vassati devo yathā sugītaɱ|| Channā me kuṭikā sukhā nivātā|| Tassaɱ viharāmi appamatto|| Atha ce patthayasi pavassa devā' ti.|| || 53 God rains as it was a melody most sweet. Snug is my little hut, sheltered, well-roofed. In this earnest and strenuous I live. Now an it pleass you to rain, god, rain! ---- And Uttiya: 54 Vassati 9 devo yathā sugītaɱ|| Channā me kuṭikā sukhā nivātā|| Tassaɱ viharāmi adutiyo|| Atha ce patthayasi pavassa devā' ti.|| || 54 God rains as it was a melody most sweet. Snug is my little hut, sheltered, well-roofed. In this I live unmated and alone.6 Now an it pleass you to rain, god, rain! ---- 1 See Dialogues, ii. 186 ff. 2 Among Mallas, Koliyans, Licchavis, Sākiyans, every clansman was called a (king)rāja. 3 See p. 36, n. 1. 4 The usual idiom for 'it rained' (cf. I.). The Commentary again paraphrases 'deva' by rain-cloud (megha), without Pajjunna. The metre of these rain-verses is of a peculiar rippling rhythm. I cannot allocate it. 5 Lit.: 'Well composed is the mind with respect to the senses.' 6 Adutiyo can mean this, or else 'free from craving.' Cf. verse 896, n. ---- 1.6 Chapter VI 1.6-151 Commentary on the stanza of =Godhikādicatu Thera= 1,1. The four stanzas starting with vassati devo constitutes those of these four Theras: Gomika, Subāhu, Valliya and Uttiya. What is the origin? These also, having done devoted service towards former Buddhas, accumulating meritorious deeds in this and that existence, were reborn in a family home at the time of the Blessed One Siddhattha ninetyfour aeons (kappa) ago, from now. On having attained the age of intelligence, they became mutual companions and wandered about together. One of them saw the Blessed One Suddhattha wandering about for alms-food and offered a spoonful of meal. The second of the four became pious-minded, paid his homage with five forms of touching earth (paṅcapatiṭṭhita) and lifted up his clasped hands. The third, pleasingly minded offered the Glorius One a handful of flowers. The fourth made reverential offering of jasmine flowers. In this manner, they had their mind pleasingly pious toward the Master, and being intent upon (pasuta) that act of merit, were reborn in the divine world and again making merit now and ten, wandered about their rounds of repeated rebirths among divine and human-beings and came to be reborn in a family home at the time of the Blessed One Kassapa, became companions and monks in the dispensation, did their monks’ duties and were reborn as a son each of four Malla monarchs at Pāvā, at the time of our Glorius One. To them they gave the names: Gomika, Subāhu, Valliya, and Uttiya. Mutually they became beloved companions. They, on a certain business, went to kapilavatthu. On that occasion as well, the Master went to Kapilavatthu, dwelt at te Nigrodha monastery, showed the twin miracle and subdued the Sākiyan sovereigns headed by king Suddhodana. Then, those four sons of Mallamonarch aslo witnessed the miracle, gained pleasing piety, became monks, did deeds of developing clear insight (vipassanā) and attained Arahantship along with analytical knowledge but befor long. Hence has it been said in the Apadāna:– “(On having seen) the golden complexioned self-awakened Buddha, the right recipient of dedicated donations eminently emerging (abhinikkhantaṃ) from excellence (pavara) having come to woodless from the wood (i.e. from the forest of taṇhā to the denuded (taṇhakkhaya) area, I offered a spoonful of alms-food, to such a great hero, the great sage Siddhattha, who had becalmed Himself by means of His wisdom (paññā). My joy (vitti) in Buddha, the kinsman of the sun, whom I followed closely from behind step by step as He bepeaced (nibbāpente) the multitude of men (mahājanaṃ), grew enormous (uḷārajātā). It was ninetyfour aeons (kappa) ago, from now, that I then gave My offering. I do not remember any evil existence; this is the fruitful result of alms-food offering. Eightyseven aeons (kappa) ago from now, (I became) these seven world-kings, en- dowed with seven gems, known by the name of Mahāreṇu. My depravity had been burnt. … Buddha’s instruction had been carried out.” :Said The Thera Godhika **** =Subahu Thera= “I caught sight of the golden complexioned self-awakened Buddha, resembling the thorough- bred bull nisabha, similar to thrice-breached with rut (tidhābhinna) elephant of Mātaṅga species, seeker of greatness (madesi), the eldest of the world, entering well upon the chariot road lighting up all the directions like unto the full moon (uḷarājā), where- upon I had my mind made pleasingly pious over His knowledge (ñāṇa) having lifted up my clasped hands. Pious-minded and good- hearted, I paid my homage to Buddha Siddhattha. It was ninetyfour aeons (kappa) ago, from now, that I, then, did my deed; I do not remember any evil existence; this is the fruitful result of my per- ception (saññā) of Buddha’s knowledge (ñāṇa). Seventy three aeons (kappa) ago, from now, I became sixteen world-kings of great vigour, endowed with seven gems, known as the most excellent of men. My depravity had been burnt; … Buddha’s instruction had been carried out.” :Said The Thera Subāhu **** =Valliya Thera= “I lived among Tivara, a florist I was then. I met the stainless (viraja) Buddha Siddhattha honoured (pūjita) by the world. Pious-minded and good-hearted, I offered Him a handful of flowers. Wherever I sprang up, it was by the vehicle (vāha) of that deed (kamma). I enjoyed desirable fruition of my own deed well-done formerly, being surrounded by good jasmine flowers; this is the fruitful result of flower offering. It was ninetyfour aeons (kappa) ago that I made special offering of flowers. I do not remember amy evil existence; this is the fruitful result of my reverential offering of flowers. Leaving aside the current present, for ninetyfour (aeons), there, (I became) five hundred kings known by the name of Najjasama. My depravity had been burnt. :P; Buddha’s instruction had been carried out.” The Thera Valliya. **** =Uttiya Thera= “I offered natural flowers (jātipuppha) to the Blessed One Siddhattha. With joyful smile (hāsa) flowers seven in number were scattered down by me at His feet. On account of that act now, I do enjoy human immortality (narāmara). In the dispensation of the self-awakened Buddha I bear my ultimate body. It was ninetyfour aeons (kappa) ago, from now, that I made a special offering of flowers; I do not remember any evil existence; this is the fruitful result of offering flowers reverentially. There were thirteen world-kings, known by the name of Samantagandha (sweet- scented all round), five aeons (kappa) ago from now; they were rulers of men over the whole world (caturanta). My depravity had been burnt; … Buddha’s instruction had been carried out. : said Uttiya Thera. **** 1,2. Having however attained Arahantship, these four Theras, popular and well-known in the world, became duly honoured and revered by monarchs and main ministers and lived but together in the forest. Then, on one occasiion, king Bimbisāra approached those four Thersa who had come near Rājagaha, paid his homage to them, invited them in such a way that they were to spend the three months of lent during the rains, had residential structures built, one by one for each of them, but due to confusion (sammosa) of mindfulness, the king had not them roofed. The Theras resided in the unroofed dwellings. At the time for the rain to come, the rain did not shower. The king, on thinking thus:– “under what circumstance, indeed, the rain has not showered?,” came to know of that reason, had those dwellings roofed, caused clay-work and ornamental work done to them and performing the ceremony of dwellings (kuṭikamaha) offered charity to a large congregation of bhikkhus. Out of compassion for the king, the Theras entered the huts (kuṭikā) and entered upon the jhāna (samāpatti) based on loving kindness (mettā). Thereupon, from the north-east direction, a great rain-cloud arose and began to rain at the very moment the Theras rose up from their trance (samāpatti). Out of those four (tesu) the Thera Godhika rose up from his trance (samāpatti) and uttered this stanza together with the thundering of the rain-cloud. 51. ”The rain makes its shower similar to sweet singing; my residential structure has been roofed and my abode is comfortable (sukha); my mind is well composed (susamāhita) also. Then, should you so desire, you may shower, O rain!” There, vassati means: it sprinkles, it brings down rain-bearing shower. Devo means rain-cloud (megah). Yathā sugītaṃ means thundering like unto sweet song (sundara gīta), thus, is the significance. Indeed, the rain cloud at the time of showering rain, would rise up in hundred heaps (paṭala) and a thousand ceilings (paṭala), thundering and emitting lightning even does look graceful; not alone. Therefore, charming (siniddha), sweet, deep-sounding rain showers down; thus, he shows. He spoke of not being haressed by that sound thus:– “Channā me kuṭikā sukhā nivātā,” this residential structure on mine is roofed with reeds, etc. in such a manner that the rain shower does not enter; he spoke of (his) not being haressed by that shower of rain. Naturally (sabbhāvato) there were such sorts of happiness as comfort of accomodation (paribhogasukha) as well as the comfort of weather in congential climate (utusappāya). (My residential structure) is free (rahitā) from wind-danger due to her firmly closed pervading (phusitaddaḷhapihita) windows (vātapāna). He spoke about his not being oppressed because of both forms of residential facilities (sappāya) Cittaṃ Susamāhitañ ca mayhaṃ is to be construed thus:– My mind also is well composed by means of unsurpassed concentration (anuttarasamādhi) well concentrated in nibbāna as object of thought (arammaṇa). He showed his state of being free from worry (appossukka) owing to the absence of this deeply internal danger (parissaya). Atha ce patthayasi means: then, should you so desire now; if you wish. Pavassa means: you might sprinkle, scatter (your) water; rain down your rain-shower. Deva means the calling out to the rain-cloud. Commentary on the stanza of the Thera Godhika is complete. **********oOo********* ----